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Ned Curthoys - One of the best experts on this subject based on the ideXlab platform.
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ernst cassirer hannah arendt and the twentieth century revival of Philosophical Anthropology
Journal of Genocide Research, 2011Co-Authors: Ned CurthoysAbstract:This essay suggests that Hannah Arendt was influenced by Ernst Cassirer’s revival of the Kantian discourse of Philosophical Anthropology, an approach which critiqued metaphysical and environmentally determinist theories of human nature and instead interpreted human being in cultural terms as ‘open to the world’. The article suggests that Arendt’s focus on human plurality as the condition of meaning and subject formation may have been influenced by Ernst Cassirer’s dialogical philosophy of symbolic forms. Lastly the essay explores the political implications of Cassirer and Arendt’s Anthropology of human culture. Where Cassirer’s cosmopolitan Anthropology often refuses a conventional or Eurocentric determination of cultural agency, Arendt tended to trope her conception of a durable ‘human world’ as the antithesis of the primitive and indigenous, the lifeworld of so-called Naturvolker.
Victoria S. Harrison - One of the best experts on this subject based on the ideXlab platform.
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The Role of Prayer in Von Balthasar’s Christocentric Philosophical Anthropology
The Apologetic Value of Human Holiness, 2020Co-Authors: Victoria S. HarrisonAbstract:This chapter presents some of the core assumptions lying behind von Balthasar’s religious epistemology. At the heart of his religious epistemology is his conception of human holiness—the subject of Chapter Three—which cashes out in the living of a God-given mission. But his notion of mission is itself premised upon his Christocentric Philosophical Anthropology.
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The Apologetic Value of Human Holiness: Von Balthasar's Christocentric Philosophical Anthropology
2000Co-Authors: Victoria S. HarrisonAbstract:Acknowledgements. 1. Introduction. Part One: Von Balthasar's Conception of Human Holiness. 2. The Role of Prayer in von Balthasar's Christocentric Philosophical Anthropology. 3. On Being Holy. Part Two: An Internalist Interpretation of Von Balthasar's Philosophy. 4. Human Holiness, Theology and Science. 5. An Internalist Epistemology. Part Three: Human Holiness as Apologia. 6. Human Holiness as Religous Proof. 7. Knowledge, Freedom and Pluralism. Appendix: Von Balthasar's Ideal Theoloy. Bibliography. Index.
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homo orans von balthasar s christocentric Philosophical Anthropology
The Heythrop Journal, 1999Co-Authors: Victoria S. HarrisonAbstract:Hans Urs von Balthasar’s Christocentric Philosophical Anthropology is the premise not only of his religious epistemology, but also of his whole theological enterprise. The importance of his Anthropology to the rest of his theology is often overlooked, because its fundamentals are set out in an early work to which little critical attention has been given: Das Betrachtende Gebet—a work which emphasises the ‘necessity of prayer’. According to von Balthasar, in praying, one encounters God, and it is through this encounter that one can attain authentic personal identity and genuine fulfilment. In short, what this early work indicates is a conception of humanity as homo orans.
Arran Gare - One of the best experts on this subject based on the ideXlab platform.
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The Centrality of Philosophical Anthropology to (a Future) Environmental Ethics.
Cuadernos de bioetica : revista oficial de la Asociacion Espanola de Bioetica y Etica Medica, 2020Co-Authors: Arran GareAbstract:While environmental ethics has successfully established itself in philosophy, as presently conceived it is still largely irrelevant to grappling the global ecological crisis because, as Alasdair MacIntyre has argued, ethical philosophy itself is in grave disorder. MacIntyre's historically oriented recovery of virtue ethics is defended, but it is argued that even MacIntyre was too constrained by received assumptions to overcome this disorder. As he himself realized, his ideas need to be integrated and defended through Philosophical Anthropology. However, it is suggested that current defenders of Philosophical Anthropology have not done it justice. To appreciate its importance it is necessary accept that we are cultural beings in which the core of culture is the conception of what are humans. This is presupposed not only in thought but in social practices and forms of life. This was understood by Aristotle, but modernity has been straightjacketed by the Seventeenth Century scientific revolution and Hobbes' Philosophical Anthropology, identifying knowledge and with techno-science and eliminating any place for questioning this conception of humans. The only conception of humanity that could successfully challenge and replace Hobbes' Philosophical Anthropology, it is argued, is Hegel's Philosophical Anthropology reformulated and developed on naturalistic foundations. This involves subordinating science to a reconceived humanities with a fundamentally different role accorded to ethics, placing it at the center of social life, politics and economics and at the centre of the struggle to transform culture and society to create an ecologically sustainable civilization.
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the centrality of Philosophical Anthropology to a future environmental ethics
Cuadernos de bioetica : revista oficial de la Asociacion Espanola de Bioetica y Etica Medica, 2016Co-Authors: Arran GareAbstract:espanolMientras que la etica ambiental ha consolidado su presencia en la filosofia, tal como esta concebida todavia es en gran medida irrelevante para lidiar la crisis ecologica global, porque, como argumento Alasdair MacIntyre, la etica en si esta en grave desorden. Se defiende la recuperacion de orientacion historica de MacIntyre de etica de la virtud, pero al mismo tiempo se argumenta que incluso MacIntyre fue demasiado limitado para conjeturar de superar este trastorno. Como el mismo cuenta, sus ideas deben ser integradas y defendidas a traves de la antropologia filosofica. Sin embargo, se sostiene que los defensores actuales de la antropologia filosofica no le han todavia hecho justicia. Para apreciar su importancia, es necesario aceptar que somos seres culturales, y el nucleo de la cultura es la concepcion que tenemos de la humanidad. Esto se presupone no solo en el pensamiento, sino tambien en las practicas sociales y en las formas de vida. Esto fue entendido por Aristoteles, pero la modernidad ha sido “encarcelada” por la revolucion cientifica del siglo XVII y por la antropologia filosofica de Hobbes, por la identificacion del conocimiento con la tecnociencia y por la eliminacion de cualquier lugar para cuestionar esta concepcion de ser humano. Se sostiene que la unica concepcion de humanidad que podria desafiar y reemplazar la antropologia filosofica de Hobbes con exito es la antropologia filosofica de Hegel, reformulada y desarrollada sobre bases naturalistas. Esto implica subordinar la ciencia a una nueva concepcion de las humanidades, con un papel fundamentalmente diferente otorgado a la etica, colocandola en el centro de la vida social, politica y economica y en el centro de la lucha por transformar la cultura y la sociedad, con el fin de crear una civilizacion ecologicamente sostenible. EnglishWhile environmental ethics has successfully established itself in philosophy, as presently conceived it is still largely irrelevant to grappling the global ecological crisis because, as Alasdair MacIntyre has argued, ethical philosophy itself is in grave disorder. MacIntyre’s historically oriented recovery of virtue ethics is defended, but it is argued that even MacIntyre was too constrained by received assumptions to overcome this disorder. As he himself realized, his ideas need to be integrated and defended through Philosophical Anthropology. However, it is suggested that current defenders of Philosophical Anthropology have not done it justice. To appreciate its importance it is necessary accept that we are cultural beings in which the core of culture is the conception of what are humans. This is presupposed not only in thought but in social practices and forms of life. This was understood by Aristotle, but modernity has been straightjacketed by the Seventeenth Century scientific revolution and Hobbes’ Philosophical Anthropology, identifying knowledge and with techno-science and eliminating any place for questioning this conception of humans. The only conception of humanity that could successfully challenge and replace Hobbes’ Philosophical Anthropology, it is argued, is Hegel’s Philosophical Anthropology reformulated and developed on naturalistic foundations. This involves subordinating science to a reconceived humanities with a fundamentally different role accorded to ethics, placing it at the center of social life, politics and economics and at the centre of the struggle to transform culture and society to create an ecologically sustainable civilization.
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Philosophical Anthropology ethics and political philosophy in an age of impending catastrophe
Cosmos and history: the journal of natural and social philosophy, 2009Co-Authors: Arran GareAbstract:In this paper it is argued that Philosophical Anthropology is central to ethics and politics. The denial of this has facilitated the triumph of debased notions of humans developed by Hobbes which has facilitated the enslavement of people to the logic of the global market, a logic which is now destroying the ecological conditions for civilization and most life on Earth. Reviving the classical understanding of the central place of Philosophical Anthropology to ethics and politics, the early work of Hegel and Marx is explicated, defended and further developed by interpreting this through developments in post-mechanistic science. Overcoming the opposition between the sciences and the humanities, it is suggested that the conception of humans developed in this way can orient people in their struggle for the liberty to avert a global ecological catastrophe.
John D. Dadosky - One of the best experts on this subject based on the ideXlab platform.
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desire bias and love revisiting lonergan s Philosophical Anthropology
Irish Theological Quarterly, 2012Co-Authors: John D. DadoskyAbstract:This article explores several points for development in Bernard Lonergan’s (1904–1984) Philosophical Anthropology. First, it addresses the four basic desires he lists in De Redemptione and seeks to...
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Desire, Bias, and Love: Revisiting Lonergan’s Philosophical Anthropology:
Irish Theological Quarterly, 2012Co-Authors: John D. DadoskyAbstract:This article explores several points for development in Bernard Lonergan’s (1904–1984) Philosophical Anthropology. First, it addresses the four basic desires he lists in De Redemptione and seeks to...
Richard Schacht - One of the best experts on this subject based on the ideXlab platform.
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gehlen nietzsche and the project of a Philosophical Anthropology
2015Co-Authors: Richard SchachtAbstract:Arnold Gehlen stands in the first rank of those to whom we are indebted for the emergence and development of ‘Philosophical Anthropology’ in European philosophy during the first half of the twentieth century as an explicit and self-conscious Philosophical project, in competition with Existenzphilosophie (the philosophy of human Existenz) and other tendencies in the contest of Philosophical approaches to the interpretation of human reality. In this respect Gehlen is commonly linked with Max Scheler and Helmuth Plessner, who were already active in this respect in the late 1920s, a dozen years before the publication in 1940 of his first and most notable book-length contribution to this enterprise, Der Mensch: Seine Natur und seine Stellung in der Welt (Man: His Nature and Place in the World; henceforth ‘Man’).
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Philosophical Anthropology what why and how
Philosophy and Phenomenological Research, 1990Co-Authors: Richard SchachtAbstract:For the past half-century, on the other side of the English Channel, there has been something called "Philosophical Anthropology," which Heidegger did the honor of distinguishing from his existential-Philosophical "fundamental ontology" of Dasein in Being and Time. It may have been eclipsed by existential philosophy, especially from a distance, and may have been criticized by European philosophers as diverse as Heidegger, Althusser and Foucault; but it has persisted as a Philosophical enterprise, and remains an area of serious Philosophical inquiry. Indeed, it has actually been a part of the European Philosophical landscape for the past century and a half, emerging as a main interest and focus of post-Hegelian philosophers (outside of the positivist and Neo-Kantian movements) from Feuerbach and Marx to Nietzsche and Dilthey. Yet neither this movement nor the very idea of a Philosophical Anthropology has received any attention to speak of on this side of the English Channel, at least within the Philosophical mainstream. I suspect that this is owing in part to the influence of positivistic and Neo-Kantian thought upon the development of Anglo-American philosophy, neither of which had a Philosophical agenda including or allowing for anything along the lines of a Philosophical Anthropology. It may also be partly owing to the influence of Neo-Hegelian philosophy on both sides of the Atlantic around the turn of the century, through which it came to pass that the Philosophical space such an enterprise might have occupied was filled instead by what the neo-Hegelians (following Hegel) called "the philosophy of mind" "mind" being their rather unfortunate translation of Hegel's term "Geist." (It is amusing to reflect that, had they translated it as "spirit" instead, the celebrated establishment journal MIND would bear the name SPIRIT, and analytical philosophers might now be going around talking about "the philosophy of spirit.")